Genesis gives four verses to the sons of God and the daughters of men. These eleven chapters of 1 Enoch give them an oath on Mount Hermon, twenty named leaders, giants, forbidden arts, four archangels, a binding for seventy generations — and Enoch, sent to tell the Watchers they will have no peace, taken up before the throne. This page measured the Greek. Jude 6, the verse Charles’s notes set beside chapter 10, shares no two consecutive words with any of the 108 Greek verses of the Gizeh papyrus here; 2 Peter 2:4 shares two, ho theos. The one New Testament verse these chapters reach at six words is Ephesians 3:21 — unto all the generations of the age — and the papyrus carries those six words five times, at 9:4, 10:3, 10:22, 14:5 and 15:6. Until this Greek reached the disk, the shelf could find them only in Tobit. Beside the Greek stand the Geʻez, the Qumran Aramaic and Charles’s English, and at 6:6 they do not even agree on the date: in the days of Jared, says the Aramaic; onto Ardis, says the Geʻez; the papyrus has no verse. It is not Scripture for us: 1 Enoch is read here as a Second-Temple witness, and tested by the canon. See the method →
1 Enoch is a collection of Jewish writings presented as the words of Enoch, the seventh from Adam in Genesis 5. Chapters 6–16 tell the descent of the Watchers. Aramaic copies of these chapters were found at Qumran, a Greek copy in Egypt, and the whole book survives only in Geʻez; the Ethiopian Orthodox Tewahedo Church prints it in its Bible — the Beta maṣāḥəft record of the Geʻez text held here carries a second edition, labelled the text of that church’s printed Bible. Jude 14–15 introduces words with a formula naming Enoch as their speaker, and those words correspond to 1 Enoch 1:9, the subject of the previous study. That is what Jude’s text does. It does not make 1 Enoch Scripture, and this page argues neither way beyond the text. The church’s view: it is not Scripture for us. We read it as we read the other Second-Temple books — as a window on how Genesis was being read before Christ — critically, gratefully for the light it throws, and testing everything by the canon. Where it carries what Genesis lacks — the angels’ names, the giants’ spirits, the arts they taught — this page reports it and does not adopt it.
⚠️ What this page can and cannot measure — read this first.
HELD AND USED: Charles’s English (1,063 verses; 110 here); Dillmann’s Geʻez (1,062 rows; 110 here); the Greek of the Online Critical Pseudepigrapha — the Gizeh papyrus (108 rows here), Syncellus (13 rows here, plus a second 8:4 and an unplaced excerpt); the Qumran Aramaic of 4Q201, 4Q202 and 4Q204 from Scripta Qumranica Electronica, every letter marked preserved or restored; the SBLGNT (7,927 verses); the CATSS Greek Old Testament (30,348 units screened, the Odes excluded); the Masoretic text; Dillmann’s Ethiopic Genesis (1,526 rows) and Leviticus; VanderKam’s Geʻez Jubilees (1,308 rows, measured, never printed). Held as a check only: the OCR of Swete’s 1912 Greek of Enoch 1–32, and the OCR of Charles’s 1912 edition with its notes.
NOT HELD: Black’s critical Greek (1970); Milik’s edition of the Aramaic (1976) and the official Qumran volume; Knibb’s Ethiopic (1978); any Ethiopic manuscript or apparatus; Dindorf’s Syncellus itself; Syncellus’s Greek of 8:4–10:14 and 15:8–16:1 except as OCR (not used); the Book of Giants as a text.
CONSEQUENCE: the measured screens are Greek against Greek (the papyrus against the New Testament and the Greek Old Testament) and Geʻez against Geʻez (against the Ethiopic Genesis and Jubilees). The Aramaic is used for presence, absence and names only — a run between Aramaic and Greek or Geʻez would measure nothing. English is never run against anything: Charles translated Jubilees too, so a run between his two translations would measure Charles.
1 Enoch 6:1–16:4 — seventeen verses, each with what was measured
Greek: the Gizeh papyrus (and Syncellus where named) · English: R. H. Charles (1912) · Geʻez and Qumran Aramaic in short phrasesThe verse that tells what Genesis 6:1 tells shares two consecutive words with it in Greek — Καὶ ἐγένετο — against the CATSS Greek καὶ ἐγένετο ἡνίκα ἤρξαντο οἱ ἄνθρωποι πολλοὶ γίνεσθαι…. Its deepest partner among the 30,348 screened Greek Old Testament units is Psalm 61:10 (Greek numbering; five words, band 1: οἱ υἱοὶ τῶν ἀνθρώπων ἐν), a run that crosses a clause break in Enoch — the sons of men, | in those days. A coincidence, printed as one.
Who saw and desired the daughters? The papyrus: οἱ ἄγγελοι υἱοὶ οὐρανοῦ, the angels, sons of heaven. Syncellus (desire only; his row has no verb of seeing): ἐγρήγοροι, the Watchers. The Geʻez: መላእክት ፡ ውሉደ ፡ ሰማያት, angels, children of the heavens. Genesis 6:2 in the CATSS Greek: οἱ υἱοὶ τοῦ θεοῦ; in the Masoretic text בְנֵי־הָֽאֱלֹהִים֙. Against Genesis 6:2 the verse runs three words, ἑαυτοῖς γυναῖκας ἀπὸ. The Aramaic of this line (4Q202) is restored by its editors, not preserved.
SYNCELLUS 6:6 διακόσιοι οἱ καταβάντες ἐν ταῖς ἡμέραις Ἰάρεδ εἰς τὴν κορυφὴν τοῦ Ἑρμονιεὶμ ὄρους6:6CHARLES 6:6 “And they were in all two hundred; who descended ⌈in the days⌉ of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it.”
Charles prints Jared here in thick type — his sign for an emendation of the Ethiopic.
Four witnesses, and the date is a reading. Syncellus (above): two hundred, who came down in the days of Jared onto the summit of Mount Hermonieim. In the SQE transcription of 4Q201 the letters ביומי ירד על — in the days of Jared, upon — are preserved, not restored. The Geʻez reads ወወረዱ ፡ ውስተ ፡ አርዲስ, and they came down onto Ardis, and names no Jared. The papyrus has no verse at all. Charles’s English follows the Greek here and marks it: in the days inside his ⌈ ⌉ (found in the Greek, not the Ethiopic), and Jared in thick type. The two hundred is διακόσιοι in Syncellus and ፪፻ in the Geʻez; in 4Q201 it stands only inside the editors’ brackets.
How many leaders? The papyrus lists twenty-one names; Syncellus numbers twenty, αʹ to κʹ; Dillmann’s Geʻez has eighteen name-words (it runs the second and third together as one, ኡራኪበራሜኤል); Charles prints nineteen; the Aramaic numbers them by ordinals, and 4Q202 preserves [t]wentieth. One leader’s place is stated outright: Asael is tenth — in the Aramaic, עסאל עסירי, Asael, tenth, both words preserved; in Syncellus’s numbered list, whose 8:1 also calls him the tenth of the leaders; and in Charles. In the papyrus he is nineteenth. Stage 3 sets the whole list out.
Three thousand cubits in the papyrus (ἐκ πηχῶν τρισχιλίων) and in the Geʻez (፴፻ ፡ በእመት). Syncellus gives no height at all: his 7:2 has the women bear γένη τρία, three kinds — giants, who beget the Ναφηλείμ, to whom are born the Ἐλιούδ. In 4Q201 and 4Q202 the number stands only inside the editors’ restorations.
Charles prints the metals here in thick type — his sign for an emendation of the Ethiopic.
One figure, three spellings. The papyrus: Ἀζαὴλ. 4Q202 preserves עשא· here (4Q201 writes the name עסאל in 6:7). The Geʻez: ወአዛዝኤል, and Azazel — the spelling of the name in the Masoretic Leviticus 16 (לַעֲזָאזֵֽל), which the CATSS Greek of Leviticus does not carry (τῷ ἀποπομπαίῳ). Syncellus calls him Ἀζαὴλ ὁ δέκατος τῶν ἀρχόντων, Azael the tenth of the leaders.
Four archangels; the witnesses do not name the same four. The papyrus: Μιχαὴλ καὶ Οὐριὴλ καὶ Ῥαφαὴλ καὶ Γαβριήλ. The Geʻez: ሚካኤል ፡ ወገብርኤል ፡ ወሱርያን ፡ ወኡርያን, Michael and Gabriel and Suryan and Uryan. 4Q202 preserves מיכאל ושריא·, Michael and Sari[el], and 4Q201 ·רפאל וגברי··, …Raphael and Gabri[el]. Where the papyrus has Uriel, the Aramaic has Sariel. Swete’s 1912 printing marks two letters of the papyrus’s Uriel as restored, and the last letter of its Gabriel; the OCP row prints both names whole.
Charles prints of the ages here in thick type — his sign for an emendation of the Ethiopic.
The first of five. εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος — unto all the generations of the age — six words, run 6, band 1 against the 7,927 New Testament verses: Ephesians 3:21. See Stage 4. The Aramaic is preserved at this clause: 4Q202 has יקרך לכל לדר דריא די מן עלמ·, your glory, for every generation of the generations, which is from the ag[e] — generations here too, though not the Greek’s six words. […] marks 21 more words in the OCP row — the archangels ordered to bind the leaders and cast them into the abyss — which Swete’s 1912 printing gives only in its apparatus, not as text of the papyrus (Stage 5).
The deepest Genesis 6 contact in these chapters is here, not at 6:1–2. πρὸς τὰς θυγατέρας τῶν ἀνθρώπων — five words; in the 30,348 screened Greek Old Testament units they stand once, at Genesis 6:4 (πρὸς τὰς θυγατέρας τῶν ἀνθρώπων), and in no New Testament verse: band 1 from both sides. The Geʻez agrees: ኀበ ፡ አዋልደ ፡ ሰብእ, to the daughters of men, three words with the Ethiopic Genesis 6:4 (ኀበ ፡ አዋልደ ፡ ሰብእ), band 1.
Charles prints Uriel here in thick type — his sign for an emendation of the Ethiopic.
Who is sent to Noah? The papyrus: Ἰστραὴλ. The Geʻez: ለአርስየላልዩር, to Arsyalalyur. Syncellus, in Swete’s printing, names him Uriel (OCR on disk; Syncellus’s Greek of 10:1 is not printed here), and Charles’s 1912 note on the verse marks his Uriel with one Greek siglum and the papyrus’s Istrael with another. So Charles’s thick type here emends the Ethiopic to Syncellus’s name. The four of 9:1 are the four sent in chapter 10 (10:1, 10:4, 10:9, 10:11) only if this name is read as Syncellus reads it.
Bound hand and foot, cast into darkness. Against the New Testament the run is four, band 1: αὐτὸν εἰς τὸ σκότος with Matthew 22:13 (ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον), where the man is also bound feet and hands. From Matthew’s side the Greek Old Testament ties it: Tobit (BA) 14:10 has the same four words (αὐτὸν εἰς τὸ σκότος). Against the Greek Old Testament this verse reaches six — τὴν ἔρημον τὴν οὖσαν ἐν τῷ, the desert that is in — with Judges 1:16 in both its Greek texts (band 2): a place formula.
Charles prints valleys here in thick type — his sign for an emendation of the Ethiopic.
Seventy generations is the one round number in these chapters whose every letter the Aramaic preserves (4Q204 keeps only the last letters of thousand(s) at 10:17 and 10:18–19). 4Q202: שבעין, seventy, and on the next line ארעא עד יומא רבא, the earth, until the great day. The papyrus: ἑβδομήκοντα γενεὰς εἰς τὰς νάπας τῆς γῆς; the Geʻez ለ፸ትውልድ ፡ በመትሕተ ፡ አውግረ ፡ ምድር, for 70 generations beneath the hills of the earth. Charles’s valleys follows the Greek, in thick type. His 1912 note on this verse quotes Jubilees 5:10 and goes on, “This verse is referred to by St. Jude 6” — read from the OCR, where this verse can be taken of either. Measured: Jude 6 shares four single word forms with 10:12 (day and three small words), and no two in sequence with any verse on this page. The verse ends τοῦ αἰῶνος τῶν αἰώνων, of the age of the ages: four words that stand in one New Testament verse, Ephesians 3:21 (run 4, band 1), and in one screened Greek Old Testament unit, the Old Greek of Daniel 7:18.
The third of five — εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος, the promise never again to send them upon the earth. The Geʻez does not have the same words here: ለትውልደ ፡ ትውልድ ፡ ወእስከ ፡ ለዓለም, for generation of generation and unto eternity — which Charles renders from generation to generation and for ever.
The other Genesis 6 phrase is in Enoch’s commission, not in chapter 6. καὶ ἔλαβον ἑαυτοῖς γυναῖκας — and they took wives for themselves: the three words ἔλαβον ἑαυτοῖς γυναῖκας stand in one screened Greek Old Testament unit, Genesis 6:2, and in no other Greek Enoch row in that spelling. The page’s own counter-example: at 7:1 the papyrus and Syncellus both have ἔλαβον ἑαυτοῖς γυναῖκες, the same three words with the noun in its nominative form, which a run that compares forms counts as two. In Geʻez the same clause, ሰብእ ፡ ወነሥኡ ፡ ሎሙ ፡ አንስተ, runs four words with the Geʻez Jubilees 7:21 (VanderKam’s text, measured and not printed), band 1 from both sides. The verb ἀπολιπόντες, having left, is the one Jude 6 uses as ἀπολιπόντας — another form, so a run that compares forms counts nothing.
Enoch’s sentence on Azael shares wording with Jude 15. Against Jude 15 it runs four, band 1, twice over: καὶ περὶ πάντων τῶν and περὶ πάντων τῶν ἔργων (Jude: περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν). From Jude’s side this is deeper than any Greek Old Testament unit (three, band 9), and shallower than 1:9, the verse whose words Jude introduces by Enoch’s name (Stage 4). A detail: Jude 15 and 13:2 both have the article in of all the works; the papyrus’s 1:9 reads περὶ πάντων ἔργων without it, so against 1:9 this verse runs only three.
The fourth of five — and here the Aramaic and the Geʻez agree with each other against the Greek. The papyrus binds them εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος, unto all the generations of the age. 4Q204 preserves עד כול יומי ע, unto all the days of the a[ge]; the Geʻez has በኵሉ ፡ መዋዕለ ፡ ዓለም, in all the days of the world. Days, not generations. And ἐν τοῖς δεσμοῖς τῆς γῆς, in the bonds of the earth: δεσμοῖς is one of the four nouns and adjectives of Jude 6 that stand somewhere in these 108 Greek verses.
The last word of the section is peace refused. አልብክሙ ፡ ሰላም in the Geʻez. The word for peace stands in the same six verses of the papyrus, the Geʻez and Charles — promised to the righteous at 10:17 and, with truth, for all the days of the world at 11:2; refused to the Watchers at 12:5, 12:6, 13:1 and 16:4. See the structure below.
Versification — a third state, stated because it is not the usual one. There is no Masoretic, no CATSS Septuagint, no King James and no Vulgate 1 Enoch, and the shelf’s canonical English does not include the book: the shelf’s King James loader raises on 1 Enoch rather than return nothing, and the Clementine Vulgate on this disk has 73 books and no Enoch. So there is no MT/LXX offset to report. The witnesses that do exist count differently, and every count is measured:
• Charles’s English: 110 verses in 6:1–16:4 — 8·6·4·11·22·2·6·10·25·12·4. Every verse number on this page is his. The transcription had lost the numerals of 8:3, 8:4, 10:7, 10:14, 10:16, 10:22, 14:10, 15:12 and 16:3 and set 14:15’s a clause early; all were restored from the 1912 scan before this page was built.
• Dillmann’s Geʻez: 110 rows, cut to Charles’s numbering, because Dillmann’s digitised text carries no verse numbers. The starts are inferred: in these chapters 11 are chapter openings and 95 fall where Dillmann’s own stop and the verse division of the Ethiopian church’s printed Bible agree; 6:6 and 14:9 were disputed and set by that printed division, 12:6 was disputed and set by Dillmann’s stop, and 14:2 was projected where Dillmann has no stop. A Geʻez run may therefore drift by a clause at those four boundaries.
• The Gizeh papyrus: 108 rows — 7·6·4·11·22·2·6·9·25·12·4. It has no 6:6, and its 13:4 row carries 13:5, with the numeral “5” standing inside it.
• Syncellus: 13 rows, 6:1–6:7, 7:1–2 and 8:1–4 (none at 6:8 or 7:3–6), a second form of 8:4, and a five-verse excerpt with no Ethiopic counterpart (Stage 2).
• The Qumran Aramaic has no verse numbers; its fragments were placed against Charles’s verses by reading, and twelve placed columns of 4Q201, 4Q202 and 4Q204 touch these chapters.
The comparison texts. Genesis 6 has 22 verses in the Masoretic text and in the CATSS Greek; Dillmann’s Ethiopic Genesis 6 has 21 rows (no 6:20 in its source). The watcher of Daniel 4 stands at Masoretic 4:10, 4:14 and 4:20 and at 4:13, 4:17 and 4:23 in the CATSS Theodotion; the page gives both numbers where it cites them. The New Testament verses are cited as the SBLGNT numbers them.
The Shape of the Passage
Two panels in sequence; the second framed by an inclusio (counted)The two panels are told by different voices, and that is counted too. Enoch is named in none of 6:1–11:2 — Greek or English — and in six verses of 12–16 in Charles (12:1, 12:3, 12:4, 13:1, 14:24, 15:1); at 12:3 the narrator becomes I, Enoch. Charles’s own headings call 6–11 “a Noah fragment” and 12–16 a “Dream Vision of Enoch” — his judgement, reported. And the four archangels of 9:1 answer to the four sendings of chapter 10 only on the reading Uriel at 10:1 — Syncellus’s, which Charles adopts (see the codex).
This is a sequence, and it is not offered as a chiasm. The second panel does not mirror the first; what binds it is the refrain of refused peace and the climb toward the throne. The ascent is drawn deepest because it is the farthest point of Enoch’s journey, not because anything turns on it.
⚠️ Where this page sits. 1 Enoch is filed here under Pseudepigrapha & Second Temple. It is not Scripture for Pleasant Springs and not deuterocanonical; nothing taught at Pleasant Springs rests on it.
Author
Anonymous, writing under Enoch’s name — and in these chapters, at first, not under anyone’s. Chapters 6–11 are told in the third person and never name Enoch; at 12:3 the narrator becomes I, Enoch. Charles’s headings treat 6–11 as “a Noah fragment”; the shift of voice is measurable, the theory of sources is his.
Three languages survive for these chapters, and only the last is complete. The Aramaic copies held here are fragments from Qumran (4Q201, 4Q202, 4Q204); the Greek copy measured here is the Akhmim codex (Codex Panopolitanus, catalogued as Cairo Papyrus 10759; this page calls it ‘the papyrus’ after that catalogue name, and no file held here records its writing material), which the provenance record held with it dates to the sixth century; the whole book survives only in Geʻez. Which language these chapters were first written in, and when, is not tested on this page.
And he lists. Twenty leaders by number, the arts each one taught, four archangels, four sendings, seventy generations — a text a reader can count.
Audience
Readers of Genesis 6:1–4 who wanted to know more than four verses tell. Who the sons of God were, where they came down, what they taught, what became of the giants — these chapters answer every question Genesis leaves open, and the page does not adopt the answers.
Readers who believed the world’s evil had a history. Violence, weapons, sorcery and the spirits that trouble the earth are traced here to one transgression and kept under one judgment — a claim about the origin of evil that the canon does not make in these terms.
And, later, Christians who copied it. The Greek codex measured here, Syncellus — a Byzantine chronicler who quoted these chapters at length — and the Geʻez of the Ethiopian church’s Bible are the copies that carried them forward.
Orient on 1 Enoch, the Book of the Watchers, and the angels of Genesis 6.
Search by topic: Enoch, First Book of; Watchers; Book of the Watchers; Shemihazah; Asael / Azazel; Nephilim; giants; Sons of God; Codex Panopolitanus; Syncellus; Qumran Enoch manuscripts.
Which articles are relevant?
- Anchor Bible Dictionary — its articles on Enoch (First Book of), Azazel, Nephilim and Sons of God.
- Eerdmans Dictionary of Early Judaism — its entries on 1 Enoch, the Watchers, and angels and demons.
- Dictionary of New Testament Background (IVP) — its entries on 1 Enoch and on the Pseudepigrapha. These are subjects to look up; the exact entry titles were not checked, and none of these works is held on this disk.
- On the text — any article that distinguishes the Gizeh papyrus from Syncellus, and both from the Geʻez. An article that speaks of ‘the text of 1 Enoch’ as if there were one is not usable for these chapters: at 6:6 one witness held here has no verse, two read Jared and one reads Ardis.
Bibliography surfaced:
- R. H. Charles, The Book of Enoch or 1 Enoch (Oxford: Clarendon Press, 1912) — the English quoted here; his notes are read on this page only from an OCR scan.
- J. T. Milik, The Books of Enoch: Aramaic Fragments of Qumrân Cave 4 (Oxford: Clarendon Press, 1976) — named in the OCP bibliography held here; not consulted.
- M. Black, Apocalypsis Henochi Graece (Leiden: Brill, 1970) — the critical Greek; not consulted.
- George W. E. Nickelsburg, 1 Enoch 1 (Hermeneia) — the commentary; not consulted.
- Loren T. Stuckenbruck, on the rebellious angels and the giants; Archie T. Wright, on the origin of evil spirits — both named on this shelf’s Genesis 6 page; not consulted here.
Genesis 6 in three forms, two Greek Enochs, a fragment about 120 years, and Daniel’s watcher.
The Watchers chapters are read here beside every relevant text the disk holds, and the page says which language each comparison is made in.
Which parallels shed light on the world of the text?
Genesis 6:1–4 tells the same story in four verses — and it is read here in three forms. The Masoretic Hebrew and the CATSS Greek both say sons of God at 6:2 (בְנֵי־הָֽאֱלֹהִים֙, οἱ υἱοὶ τοῦ θεοῦ); so does Dillmann’s Ethiopic Genesis (ውሉደ ፡ እግዚአብሔር). The Enoch witnesses say something else: the angels, sons of heaven (the papyrus), the Watchers (Syncellus), angels, children of the heavens (the Geʻez). Stage 4 measures how much of Genesis’s wording each shares.
There are two Greek Enochs for 6:1–8:4, and they are not a text and its variant. Measured at the twelve verses both carry: Syncellus runs to 382 words where the papyrus runs to 256. Of the two, only Syncellus has 6:6 (the two hundred, Jared, Hermon), a date — ἐν τῷ χιλιοστῷ ἑκατοστῷ ἑβδομηκοστῷ, in the 1,170th [year of the world] — the three kinds born to the women (7:2), Azael’s rank as tenth (8:1), and teachers named by number in 8:3 (the eleventh, the ninth, the twentieth…). Only the papyrus has the giants’ height, the four verses 7:3–6, and the teachers of 8:3 named one by one — Syncellus names only two, Σεμιαζᾶς and the eleventh, Φαρμαρὸς, and numbers the rest; and Syncellus, at the end of his 8:3, has the giants begin to devour human flesh. Where both run on, they can agree closely — at 6:3 they share fifteen consecutive words on the OCP’s text, fewer on Swete’s (one word inside the run is spelled differently there: the OCR of Swete’s Syncellus reads thelēsēte where the OCP has thelēsete) — and at 8:4 they share one.
Syncellus also quotes five verses with no Ethiopic counterpart at all (the OCP files them under 97:1–5; the shelf re-keys them as an unplaced fragment): the mountain where they swore will never be free of cold and snow, and οὐ μὴ ἔσονται πλείω τῶν ἑκατὸν εἴκοσιν ἐτῶν, [their days] shall not be more than a hundred and twenty years. It is the only Enoch text on the shelf that carries the 120 years of Genesis 6:3 (CATSS ἑκατὸν εἴκοσι ἔτη). That verse runs two words against Genesis 6:3 (the days); another verse of the excerpt runs three (for ever).
- Daniel 4 — a watcher and a holy one came down from heaven. The Masoretic 4:10 reads עִ֣יר וְקַדִּ֔ישׁ; Theodotion’s Greek (CATSS 4:13) has the word transliterated, ιρ καὶ ἅγιος; the Old Greek has ἄγγελος. The Aramaic of Enoch preserves the same noun: 4Q204 has לעירי שמ··, to the watchers of hea[ven], at 13:10. One word shared by two Aramaic texts; no direction is asserted.
- Leviticus 16 — the goat sent to Azazel. The name stands four times in three Masoretic verses (16:8, 16:10 twice, 16:26) and nowhere else in the Masoretic corpus; the CATSS Greek has a common noun there, and Dillmann’s Geʻez Leviticus (858 rows) has no form of the name. The Geʻez Enoch spells the Watcher this way (ለአዛዝኤል at 10:4; eight times in the whole book); the Greek and the Aramaic of these chapters do not.
- Jubilees 4–5 and 7 — the Watchers come down, take wives, are bound in the depths of the earth. Charles’s 1912 note on 10:12 says Jubilees 5:10 “is here dependent on our text” — his judgement, reported. Measured in Geʻez (Stage 4), the two books share little wording; the deepest run is four words, at 12:4 and Jubilees 7:21.
- The Book of Giants (Qumran) — a separate Enochic work about the giants’ fate. Not held as a text here and not consulted.
A six-word phrase, a name for angels, giants and Titans, a leader with three spellings, and peace.
Greek counts are over the OCP file (285 printable rows) and, for comparison, the 30,348 screened CATSS units and the 7,927 SBLGNT verses; Geʻez counts over Dillmann’s 1,062 rows; English over Charles. They are counts over these files, not over ‘1 Enoch’ or ‘the Septuagint’. A Geʻez count includes every prefixed form.
Five times in these 108 Greek verses — 9:4, 10:3, 10:22, 14:5, 15:6 — and nowhere else in the 285 printable Greek Enoch rows, nor in the 115 measure-only rows (113 of the Chester Beatty–Michigan papyrus, 2 of 7QEnoch). In the 30,348 screened Greek Old Testament units it stands five times, all in Tobit; in the 7,927 New Testament verses once, Ephesians 3:21. The three-word core all the generations also stands in a sixth verse here, 11:2, which ends of men, and two measure-only Chester Beatty rows, 103:4 and 104:5. Checked against Swete’s 1912 printing (OCR): all five stand there too.
Eleven verses of the papyrus name them so (10:7, 10:9, 10:15, 12:2, 12:3, 12:4, 13:10, 14:1, 14:3, 15:9, 16:2); the Geʻez ትጉሃን and Charles’s Watchers stand in thirteen, the same eleven plus 15:2 and 16:1. In the papyrus, the Geʻez and Charles the word first appears in these chapters at 10:7 (in the book, at 1:5); chapter 6 calls them angels. Syncellus names them so at 6:2. In the CATSS files the plural ἐγρήγοροι stands once, at Lamentations 4:14, of people in Jerusalem’s streets, not of angels; the noun is in no New Testament verse.
Six times in the papyrus here (7:2, 7:4, 15:3, 15:8, 15:11 twice) and three in Syncellus; the Geʻez ረዓይተ in seven (7:2, 7:4, 9:9, 15:3, 15:8, 15:11, 16:1). At 9:9 the papyrus calls them τιτᾶνας, Titans — a word the CATSS files use three times (2 Samuel 5:18 and 5:22, τιτάνων, the valley the Masoretic text calls בְּעֵ֥מֶק רְפָאִֽים; and Judith 16:6), and the New Testament never. No form of giant stands in the Greek New Testament.
Three alphabets, three names. The Aramaic writes עסאל (4Q201) or עשא· (4Q204); the papyrus Ἀζαὴλ (five verses here); the Geʻez ወአዛዝኤል — Azazel, the Leviticus 16 spelling — in five verses here (8:1, 9:6, 10:4, 10:8, 13:1), and Charles follows the Geʻez. What is not in doubt is his rank: tenth in the Aramaic, tenth in Syncellus’s numbered list and named the tenth of the leaders in Syncellus 8:1, tenth in Charles; nineteenth in the papyrus. The page reports the spellings and draws no line between Leviticus and Enoch.
Six verses, the same six in three languages: 10:17, 11:2, 12:5, 12:6, 13:1, 16:4 in the papyrus, in the Geʻez (ሰላም) and in Charles. Given twice, refused four times; the frame of the structure diagram.
The twenty leaders of 6:7, in five witnesses — set side by side by position, not matched by name:
| # | Qumran Aramaic, preserved letters (· = restored) | Syncellus, by his numerals | Gizeh papyrus, in order | Geʻez (Dillmann), in order | Charles, in order |
|---|---|---|---|---|---|
| 1 | שמיחזה 4Q201 | αʹ Σεμιαζάς | Σεμιαζά | ስምያዛ | Sêmîazâz |
| 2 | ·····ף תנין לה 4Q201 …, second to him | βʹ Ἀταρκούφ | Ἀραθάκ | ኡራኪበራሜኤል | Arâkîba |
| 3 | רמט·· 4Q201 תליתי לה 4Q204 third to him | γʹ Ἀρακιήλ | Κιμβρά | አኪበኤል | Râmêêl |
| 4 | כוכבא· 4Q201 כוכבאל רביעי לה 4Q204 Kokabel, fourth to him | δʹ Χωβαβιήλ | Σαμμανή | ጣሚኤል | Kôkabîêl |
| 5 | ··ישי לה 4Q201 [name lost], fifth to him | εʹ Ὁραμμαμή | Δανειήλ | ራሙኤል | Tâmîêl |
| 6 | רעמא· 4Q201 | Ϛʹ Ῥαμιήλ | Ἀρεαρώς | ዳንኤል | Râmîêl |
| 7 | דניאל שבי·· 4Q201 Daniel, seven[th] | ζʹ Σαμψίχ | Σεμιήλ | ኤዜቄኤል | Dânêl |
| 8 | זיקיאל תמיני 4Q204 Ziqiel, eighth | ηʹ Ζακιήλ | Ἰωμειήλ | ሰራቁያል | Êzêqêêl |
| 9 | ברקאל תשיע· 4Q201 Baraqel, nint[h] | θʹ Βαλκιήλ | Χωχαριήλ | አሳኤል | Barâqîjâl |
| 10 | עסאל עסירי 4Q201 עשא· 4Q204 Asael, tenth | ιʹ Ἀζαλζήλ | Ἐζεκιήλ | አርምርስ | Asâêl |
| 11 | וחרמני ·· עשר לה 4Q204 and Hermani, [el]eventh to him | ιαʹ Φαρμαρός | Βατριήλ | በጥረአል | Armârôs |
| 12 | מטראל תרי עס· 4Q201 Matarel, twelf[th] | ιβʹ Ἀμαριήλ | Σαθιήλ | አናንኢ | Batârêl |
| 13 | עננאל תלתת עסר 4Q201 עננאל תלתת עשר 4Q204 Ananel, thirteenth | ιγʹ Ἀναγημάς | Ἀτριήλ | ዘቄቤ | Anânêl |
| 14 | ·תואל 4Q201 סתוא· 4Q204 | ιδʹ Θαυσαήλ | Ταμιήλ | ሰምሳዌኤል | Zaqîêl |
| 15 | שמשי·· 4Q201 שמשי·· 4Q204 | ιεʹ Σαμιήλ | Βαρακιήλ | ሰርተኤል | Samsâpêêl |
| 16 | שהריאל ·תת עסר 4Q201 Shahriel, [si]xteenth | ιϚʹ Σαρινᾶς | Ἀνανθνά | ጡርኤል | Satarêl |
| 17 | תמיאל שבעת 4Q201 Tamiel, seven[teenth] | ιζʹ Εὐμιήλ | Θωνιήλ | ዮምያኤል | Tûrêl |
| 18 | טוריאל תמנית עס· 4Q201 Turiel, eighteen[th] | ιηʹ Τυριήλ | Ῥαμιήλ | አራዝያል | Jômjâêl |
| 19 | ימי·ל תשעת 4Q201 Yami[e]l, nine[teenth] | ιθʹ Ἰουμιήλ | Ἀσέαλ | — | Sariêl |
| 20 | יהדי·· ·שרין 4Q202 Yehadi[el], [t]wentieth | κʹ Σαριήλ | Ῥακειήλ | — | — |
| 21 | — | — | Τουριήλ | — | — |
Measured from the table. The Aramaic numbers its leaders with ordinals and preserves [t]wentieth; Syncellus numbers twenty; the papyrus lists twenty-one; Dillmann’s Geʻez has eighteen name-words, one of them two names run together; Charles prints nineteen. Where the Aramaic preserves both a name and its ordinal (twelve ranks), Charles’s English has, on this page’s reading, a recognisably similar name at the same rank five times — Kokabel 4, Daniel 7, Baraqel 9, Asael 10, Ananel 13 — and the papyrus at none of the twelve. A looser reading of recognisably similar would add Ziqiel / Êzêqêêl at rank 8 and Matarel / Batârêl at rank 12 (seven in all). 4Q201 and 4Q204 do not spell the tenth alike (עסאל, עשא·). The rows pair names only by position; which Greek or Geʻez name answers to which Aramaic one is a judgement the page does not make beyond these five.
And then 6:8. 4Q201 preserves אלין אנון רבני רב·י עס·תא, these are the chiefs of the chie[fs] of te[n]; the papyrus ἀρχαὶ αὐτῶν οἱ (ἐπὶ) δέκα; Charles chiefs of tens. Twenty chiefs of ten make two hundred — the number of 6:6, which the papyrus does not carry. The Geʻez 6:8 says it outright: ለ፪፻መላእክት, of the 200 angels.
Counted here, not assumed:
- The numbers, witness by witness. Two hundred (6:6): Syncellus and the Geʻez; the papyrus has no verse; 4Q201 only in restoration. Three thousand cubits (7:2): the papyrus and the Geʻez; not Syncellus; Aramaic only in restoration. Five hundred years (10:10): the papyrus (ἔτη πεντακόσια) and the Geʻez (፭፻ክራማተ); 4Q202 only in restoration. Seventy generations (10:12): the papyrus, the Geʻez and, preserved, 4Q202. Seventy is the only one of these that the Aramaic preserves.
- 2,483 Greek words in the 108 rows of the papyrus; 1,619 Geʻez word forms in the 110 rows of Dillmann, eight of them written with Ethiopic numerals (6:6, 6:8, 7:2, 10:10, 10:12, 10:17, 10:19, 13:6).
- Twenty of Charles’s emendations stand in these 110 verses, among them Jared (6:6), Uriel (10:1) and valleys (10:12) — three places where his English follows a Greek witness against the Geʻez (Syncellus at 6:6 and 10:1, the papyrus at 10:12), and says so in thick type.
The verse set beside chapter 10 measures one; the phrase that measures six stands five times.
Four measurements, and what each can see. (1) The 108 Greek verses of the papyrus against all 7,927 SBLGNT verses and all 30,348 screened Greek Old Testament units, with the tie band from both sides. (2) The New Testament verses set beside these chapters, measured one by one. (3) Genesis 6 in Greek and in Geʻez, and the Geʻez of these chapters against the Ethiopic Genesis and Jubilees. (4) Readings, where the witnesses disagree — by reading, not by run. Runs are of whole word forms, normalised with the shelf’s cross-corpus grk_seq_cmp (accents, breathings and case dropped, the editions’ own spelling equivalences applied); a run finds verbatim contact, not allusion.
1. The distribution first.
The papyrus, 108 verses, against the 7,927 verses of the Greek New Testament: all 108 share at least one word; 106 reach two, 89 reach three, 32 reach four, 6 reach five, 5 reach six, and nothing reaches seven. The median verse reaches three. Only 8:3 and 8:4 stay at one.
Against the 30,348 screened Greek Old Testament units: 107 reach two, 96 three, 53 four, 17 five, 7 six, and nothing reaches seven; median three; only 8:3 stays at one.
Depth is not contact. Of the Greek Old Testament sixes, two are formulas: 6:7’s list heading, καὶ ταῦτα τὰ ὀνόματα τῶν ἀρχόντων, and these are the names of the leaders, which 1 Chronicles 12:24 (CATSS numbering) also opens with (band 1); and 10:4’s the desert that is in, shared with Judges 1:16 in both its Greek texts (band 2). The other five are one phrase (9:4’s band of 7 also counts a second six-word run, your holy name and, shared with Tobit BA 3:11 and 8:5).
All 108 Gizeh verses — deepest run against the 7,927 SBLGNT verses and against the 30,348 screened Greek Old Testament units, with the tie band from the Enoch side (click to open)
| Gizeh | NT run | NT band | NT partner(s) | Greek OT run | Greek OT band | Greek OT partner(s) |
|---|---|---|---|---|---|---|
| 6:1 | 4 | 8 | Lk 5:35, Lk 9:36 +6 | 5 | 1 | Ps 61:10 |
| 6:2 | 4 | 1 | Lk 24:32 | 4 | 4 | DanTh 4:25, Num 31:28 +2 |
| 6:3 | 3 | 1 | Ac 5:4 | 4 | 5 | 1Chr 21:8, 1Mac 9:10 +3 |
| 6:4 | 3 | 1 | Ac 5:4 | 3 | 11 | 1Chr 21:8, 1Mac 9:10 +9 |
| 6:5 | 2 | 83 | 1Co 1:5, 1Co 2:11 +81 | 2 | 169 | 1/3Kgs 12:24m, 1/3Kgs 13:31 +167 |
| 6:7 | 2 | 39 | 1Co 2:6, 1Co 2:8 +37 | 6 | 1 | 1Chr 12:24 |
| 6:8 | 2 | 22 | 2Pe 2:17, Ac 2:7 +20 | 2 | 65 | 1Chr 13:2, 1Chr 15:18 +63 |
| 7:1 | 2 | 60 | 1Jn 2:4, 1Jn 5:2 +58 | 3 | 11 | 2Esdr 19:6, Exod 18:20 +9 |
| 7:2 | 2 | 68 | 1Co 15:23, 1Co 16:8 +66 | 2 | 135 | 1Chr 7:23, 1Esdr 2:12 +133 |
| 7:3 | 3 | 2 | Ac 22:11, Eph 3:5 | 2 | 293 | 1Chr 12:40, 1Esdr 2:21 +291 |
| 7:4 | 3 | 4 | Ac 8:17, Ga 6:16 +2 | 3 | 42 | 1/3Kgs 8:46, 1Chr 19:17 +40 |
| 7:5 | 3 | 4 | 1Jn 1:7, 1Jn 5:8 +2 | 4 | 1 | Lev 20:25 |
| 7:6 | 2 | 18 | 1Co 10:26, 2Pe 3:7 +16 | 2 | 280 | 1/3Kgs 1:40, 1Chr 16:23 +278 |
| 8:1 | 2 | 412 | 1Co 1:2, 1Co 1:19 +410 | 4 | 1 | Jer 26:3 |
| 8:2 | 4 | 1 | Jas 1:8 | 5 | 1 | Isa 49:9 |
| 8:3 | 1 | 5310 | 1Co 1:1, 1Co 1:2 +5308 | 1 | 25147 | 1/3Kgs 10:1, 1/3Kgs 10:10 +25145 |
| 8:4 | 1 | 3482 | 1Co 1:9, 1Co 1:10 +3480 | 2 | 6 | 1Sam/K 2:10, 1Sam/K 4:14 +4 |
| 9:1 | 4 | 1 | Mt 23:35 | 3 | 301 | 1/3Kgs 10:12, 1/3Kgs 17:14 +299 |
| 9:2 | 4 | 1 | Lk 24:32 | 3 | 284 | 1/3Kgs 10:12, 1/3Kgs 17:14 +282 |
| 9:3 | 2 | 139 | 1Co 1:25, 1Co 6:1 +137 | 3 | 1 | DanTh 7:25 |
| 9:4 | 6 | 1 | Eph 3:21 | 6 | 7 | TobBA 13:12, TobBA 14:5 +5 |
| 9:5 | 4 | 1 | 1Co 13:2 | 4 | 1 | Jdt 9:5 |
| 9:6 | 4 | 7 | Jas 5:5, Lk 21:23 +5 | 4 | 45 | 1Esdr 5:49, 1Mac 14:11 +43 |
| 9:7 | 2 | 44 | 1Th 4:14, 1Th 5:10 +42 | 2 | 28 | 1Mac 10:32, 1Mac 15:13 +26 |
| 9:8 | 3 | 18 | Ac 4:26, Ac 10:12 +16 | 5 | 1 | Gen 6:4 |
| 9:9 | 3 | 3 | Eph 5:24, Lk 24:24 +1 | 3 | 35 | 1/3Kgs 21:3, 1Esdr 4:15 +33 |
| 9:10 | 4 | 1 | Mk 4:31 | 5 | 1 | JudgB 13:20 |
| 9:11 | 2 | 95 | 1Co 14:21, 1Ti 4:11 +93 | 3 | 2 | 1Sam/K 3:13, Isa 46:10 |
| 10:1 | 3 | 2 | Ac 26:26, Jn 9:36 | 4 | 2 | 2/4Kgs 18:28, TobS 7:6 |
| 10:2 | 3 | 20 | Ac 4:26, Ac 9:38 +18 | 5 | 4 | 2Esdr 19:6, Deut 10:14 +2 |
| 10:3 | 6 | 1 | Eph 3:21 | 6 | 5 | TobBA 13:12, TobBA 14:5 +3 |
| 10:4 | 4 | 1 | Mt 22:13 | 6 | 2 | JudgA 1:16, JudgB 1:16 |
| 10:5 | 4 | 1 | Lk 1:33 | 4 | 8 | Dan 2:44, Dan 3:52 +6 |
| 10:6 | 4 | 1 | 1Jn 4:17 | 5 | 2 | Ezek 46:1, Ezek 46:6 |
| 10:7 | 3 | 4 | Ac 3:25, Eph 3:4 +2 | 5 | 2 | 1Esdr 4:37, Ps 61:10 |
| 10:8 | 3 | 2 | Ac 7:41, Col 1:21 | 3 | 67 | 1/3Kgs 16:7, 1Chr 11:42 +65 |
| 10:9 | 3 | 10 | Ac 2:34, Ac 5:38 +8 | 3 | 87 | 1Chr 10:8, 1Esdr 8:46 +85 |
| 10:10 | 3 | 5 | Heb 8:9, Jn 5:24 +3 | 4 | 7 | 2Chr 6:38, 2Esdr 19:23 +5 |
| 10:11 | 3 | 4 | 2Co 13:2, Mk 2:26 +2 | 4 | 1 | 1Esdr 2:19 |
| 10:12 | 4 | 1 | Eph 3:21 | 4 | 7 | 1Esdr 8:67, 1Mac 2:30 +5 |
| 10:13 | 3 | 8 | 2Th 3:5, Ac 5:21 +6 | 3 | 71 | 1/3Kgs 22:36, 1/3Kgs 8:52 +69 |
| 10:14 | 3 | 17 | 2Co 5:16, Ac 18:6 +15 | 3 | 42 | 1/3Kgs 18:29, 1Mac 10:41 +40 |
| 10:15 | 3 | 1 | Re 9:10 | 4 | 6 | 2/4Kgs 14:14, 2/4Kgs 14:6 +4 |
| 10:16 | 3 | 51 | 1Pe 1:22, 1Pe 4:11 +49 | 4 | 23 | 1/3Kgs 15:12, 1/3Kgs 16:2 +21 |
| 10:17 | 3 | 1 | Ro 16:4 | 4 | 2 | 2/4Kgs 10:19, 2/4Kgs 10:21 |
| 10:18 | 3 | 6 | Ac 1:20, Eph 4:24 +4 | 3 | 101 | 1/3Kgs 10:9, 1/3Kgs 12:25 +99 |
| 10:19 | 4 | 1 | Lk 21:29 | 3 | 171 | 1/3Kgs 10:21, 1/3Kgs 21:4 +169 |
| 10:20 | 3 | 54 | 1Jn 1:7, 1Jn 1:9 +52 | 4 | 4 | PsSol 8:12, Sir 38:10 +2 |
| 10:21 | 3 | 1 | Jn 6:45 | 3 | 3 | Jer 49:17, Lam 1:18 +1 |
| 10:22 | 6 | 1 | Eph 3:21 | 6 | 5 | TobBA 13:12, TobBA 14:5 +3 |
| 11:1 | 4 | 6 | Mt 24:30, Re 4:1 +4 | 4 | 11 | 1Chr 29:11, Dan 4:17 +9 |
| 11:2 | 4 | 1 | Eph 3:21 | 5 | 1 | Isa 63:9 |
| 12:1 | 3 | 2 | Ac 7:40, Ac 21:38 | 4 | 1 | Exod 2:20 |
| 12:2 | 3 | 14 | 1Jn 3:12, 1Ti 5:25 +12 | 4 | 1 | JudgA 13:12 |
| 12:3 | 3 | 4 | 1Ti 1:17, Col 1:26 +2 | 3 | 21 | 1/3Kgs 5:20, 1Sam/K 6:17 +19 |
| 12:4 | 3 | 4 | Mk 3:9, Mt 8:10 +2 | 3 | 46 | 1/3Kgs 13:13, 1/3Kgs 13:31 +44 |
| 12:5 | 3 | 1 | Mt 17:25 | 3 | 78 | 1Esdr 1:3, 1Sam/K 25:31 +76 |
| 12:6 | 5 | 1 | Jn 10:28 | 5 | 2 | PsSol 3:11, PsSol 7:8 |
| 13:1 | 2 | 345 | 1Co 2:15, 1Co 4:4 +343 | 3 | 9 | 1Sam/K 25:31, 2Chr 26:18 +7 |
| 13:2 | 4 | 1 | Jud 1:15 | 3 | 13 | 1/3Kgs 5:30, Dan 4:37c +11 |
| 13:3 | 3 | 1 | Jn 17:8 | 4 | 1 | Jdt 15:2 |
| 13:4 | 3 | 23 | Ac 1:10, Ac 1:11 +21 | 3 | 70 | 1/3Kgs 16:7, 1/3Kgs 18:36 +68 |
| 13:6 | 2 | 138 | 1Co 1:2, 1Jn 2:2 +136 | 3 | 34 | 1Esdr 8:28, 1Esdr 8:81 +32 |
| 13:7 | 3 | 1 | Re 11:6 | 3 | 4 | Ps 135:6, Ps 28:3 +2 |
| 13:8 | 2 | 177 | 1Ti 2:8, 2Co 6:9 +175 | 3 | 19 | 1Chr 28:4, 2/4Kgs 10:3 +17 |
| 13:9 | 3 | 5 | 1Co 6:5, Ac 17:2 +3 | 3 | 71 | 1/3Kgs 15:19, 1/3Kgs 22:34 +69 |
| 13:10 | 3 | 4 | Re 1:3, Re 22:7 +2 | 3 | 19 | 1Sam/K 19:24, 2/4Kgs 23:3 +17 |
| 14:1 | 3 | 9 | 2Co 8:7, 2Co 11:17 +7 | 4 | 3 | 2Chr 29:15, 2Chr 35:10 +1 |
| 14:2 | 4 | 1 | 1Co 6:11 | 3 | 43 | 1/3Kgs 13:5, 1/3Kgs 19:11 +41 |
| 14:3 | 3 | 2 | Lk 5:34, Lk 16:8 | 3 | 14 | 1/3Kgs 1:19, 1/3Kgs 1:25 +12 |
| 14:4 | 3 | 24 | 1Co 1:10, 1Co 10:2 +22 | 3 | 92 | 1/3Kgs 8:66, 1Esdr 4:37 +90 |
| 14:5 | 6 | 1 | Eph 3:21 | 6 | 5 | TobBA 13:12, TobBA 14:5 +3 |
| 14:6 | 3 | 3 | Jn 2:25, Jn 6:22 +1 | 3 | 16 | 1Esdr 1:3, 1Sam/K 29:6 +14 |
| 14:7 | 3 | 2 | Ac 7:51, Ac 8:35 | 4 | 1 | Exod 14:14 |
| 14:8 | 3 | 1 | Re 9:17 | 3 | 3 | Dan 8:10, DanTh 9:21 +1 |
| 14:9 | 4 | 3 | Lk 15:18, Lk 15:21 +1 | 4 | 25 | 1/3Kgs 18:36, 2/4Kgs 2:1 +23 |
| 14:10 | 3 | 3 | Re 9:18, Re 14:18 +1 | 4 | 1 | Gen 41:21 |
| 14:11 | 3 | 1 | Re 8:5 | 3 | 1 | Exod 19:16 |
| 14:12 | 2 | 3 | Ac 2:19, Re 8:7 +1 | 2 | 37 | 1/3Kgs 18:23, 1/3Kgs 18:25 +35 |
| 14:13 | 3 | 30 | Ac 10:22, Ac 11:12 +28 | 4 | 4 | 2/4Kgs 10:21, 2Sam/K 14:25 +2 |
| 14:14 | 3 | 1 | Re 9:17 | 3 | 2 | DanTh 9:21, Ezek 21:34 |
| 14:15 | 3 | 3 | Ac 16:15, Ac 16:31 +1 | 4 | 5 | 1Mac 13:3, 1Mac 16:2 +3 |
| 14:16 | 3 | 6 | 1Pe 4:14, 2Co 3:7 +4 | 3 | 13 | 1/3Kgs 10:6, 1Mac 14:21 +11 |
| 14:17 | 2 | 188 | 1Co 6:13, 1Co 7:3 +186 | 2 | 823 | 1/3Kgs 10:11, 1/3Kgs 10:28 +821 |
| 14:18 | 3 | 1 | Re 20:11 | 4 | 1 | Num 11:7 |
| 14:19 | 2 | 215 | 1Co 2:14, 1Co 6:19 +213 | 3 | 1 | Ezek 1:23 |
| 14:20 | 3 | 5 | Php 3:19, Re 5:13 +3 | 3 | 26 | 1Chr 29:12, 1Esdr 5:58 +24 |
| 14:21 | 3 | 39 | 2Co 3:13, Ac 6:15 +37 | 4 | 11 | 1/3Kgs 8:29, 1/3Kgs 8:38 +9 |
| 14:22 | 3 | 1 | Re 13:12 | 3 | 29 | 1/3Kgs 12:24r, 1/3Kgs 15:3 +27 |
| 14:23 | 3 | 1 | Re 18:20 | 2 | 1072 | 1/3Kgs 12:24i, 1/3Kgs 17:6 +1070 |
| 14:24 | 4 | 1 | 1Co 6:13 | 4 | 1 | Ezek 3:24 |
| 14:25 | 3 | 2 | Ac 20:25, Col 2:1 | 4 | 1 | Ezek 2:2 |
| 15:1 | 4 | 1 | Jn 10:16 | 4 | 4 | 2/4Kgs 10:6, Deut 13:5 +2 |
| 15:2 | 3 | 7 | Lk 12:8, Mk 3:9 +5 | 3 | 48 | 1/3Kgs 13:13, 1/3Kgs 13:31 +46 |
| 15:3 | 3 | 3 | Heb 1:8, Jud 1:25 +1 | 4 | 2 | Joel 2:2, TobBA 14:5 |
| 15:4 | 4 | 1 | Mt 23:30 | 3 | 13 | 1/3Kgs 20:19, 1/3Kgs 22:38 +11 |
| 15:5 | 3 | 52 | Ac 2:19, Ac 10:11 +50 | 3 | 251 | 1/3Kgs 10:12, 1/3Kgs 17:14 +249 |
| 15:6 | 6 | 1 | Eph 3:21 | 6 | 5 | TobBA 13:12, TobBA 14:5 +3 |
| 15:7 | 4 | 1 | Lk 14:20 | 4 | 1 | Deut 3:24 |
| 15:8 | 4 | 6 | Jas 5:5, Lk 21:23 +4 | 5 | 1 | Jer 14:13 |
| 15:9 | 4 | 1 | Re 3:14 | 4 | 1 | Lev 21:12 |
| 15:10 | 4 | 1 | Col 1:16 | 4 | 3 | Dan 4:10, Deut 3:24 +1 |
| 15:11 | 3 | 53 | Ac 2:19, Ac 10:11 +51 | 3 | 251 | 1/3Kgs 10:12, 1/3Kgs 17:14 +249 |
| 15:12 | 3 | 3 | Lk 12:8, Mt 19:12 +1 | 4 | 8 | Ps 10:4, Ps 11:9 +6 |
| 16:1 | 3 | 1 | Mt 23:33 | 4 | 1 | Jonah 4:11 |
| 16:2 | 2 | 45 | 1Co 8:5, 1Jn 2:18 +43 | 2 | 414 | 1/3Kgs 12:11, 1/3Kgs 12:24p +412 |
| 16:3 | 4 | 1 | 1Co 2:12 | 3 | 473 | 1/3Kgs 10:12, 1/3Kgs 15:1 +471 |
| 16:4 | 3 | 1 | Mt 13:57 | 3 | 4 | 2Chr 15:5, Jer 12:12 +2 |
A band above 2 lists the first two partners and the number of others. Runs are of whole word forms, accents and breathings dropped, through the shelf’s cross-corpus normaliser (grk_seq_cmp); a 1 means a single shared word and no two in sequence. 9:4 is measured as the file has it, its 21-word tail included — cut at the papyrus’s end its run and band are unchanged on both screens.
…and the one phrase.
Every one of the five New Testament sixes is the same six words, and every one has the same partner: εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος — at 9:4, 10:3, 10:22, 14:5 and 15:6 — with Ephesians 3:21, band 1 each time. εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων, unto all the generations of the age of the ages, closing Paul’s prayer.
From Ephesians’ side the band is 5 twice over: screened against these 108 verses its deepest run is these six words, reached by the five; screened against the 30,348 Greek Old Testament units, the same six, reached by five Tobit rows (BA 1:4, 13:12, 14:5; S 1:4, 13:12) and nothing else. Until this Greek reached the disk, the shelf could find the phrase only in Tobit and in Ephesians 3:21; the Tobit study printed exactly that. Now it stands five times in eleven chapters of Enoch.
The six-word wording is the Greek’s; generations is not only Greek. Of the five places, the Geʻez has all the generation of the world (ለኵሉ ፡ ትውልደ ፡ ዓለም) at 9:4 and 15:6, generation of generation at 10:22, all the earth at 10:3 (ለኵሉ ፡ ምድር), and all the days of the world at 14:5. The Aramaic is preserved at two of the five, and the two differ: at 9:4 4Q202 has לכל לדר דריא, for every generation of the generations; at 14:5 4Q204 has all the days, as the Geʻez does. At 10:3 and 10:22 the Aramaic words are the editors’ restoration, and no placed column reaches 15:6. Only at 14:5 does either Semitic witness read days.
It shows a duration phrase, unto all the generations of the age, used in five different sentences of this Greek text — the throne praise of 9:4, the preservation of Noah’s seed (10:3), the promise of 10:22, the binding of 14:5, the immortality of 15:6 — and in Tobit, and in the doxology that closes Ephesians 3. It does not show who read whom. Ephesians carries no citation formula, and Paul’s sentence runs on, of the ages, Amen; at none of the ten places in Enoch and Tobit does the phrase run on into of the ages — but 10:12, a different sentence, closes τοῦ αἰῶνος τῶν αἰώνων, four words that reach Ephesians 3:21 alone among the New Testament verses (band 1). A phrase found in three books is a phrase in use. That is all the run can say, and the page says no more.
2. The verses set beside these chapters — measured one by one.
Charles’s 1912 note on 10:12 quotes Jubilees 5:10 and then says “This verse is referred to by St. Jude 6” (read from the scan of his notes on this disk; this verse can be taken of Jubilees 5:10 or of 10:12). Jude 6 and 2 Peter 2:4 are the two New Testament verses about angels kept for judgment. Here is what each measures against the 108 Greek verses:
- Jude 6 — run of ONE against all 108 verses (band 57: articles and prepositions). ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν· Measured against all 285 printable Greek Enoch rows, it reaches two — μεγάλης ἡμέρας, of the great day — once, at 22:11, outside these chapters; against the 30,348 Greek Old Testament units, two, with a band of 36. Four of its nouns and adjectives stand somewhere in these chapters: δεσμοῖς (14:5), κρίσιν (9:3), μεγάλης (6:3, 10:6, 16:1) and ἡμέρας (10:12, 11:2, 16:1). Read by eye, 10:6 and 16:1 hold all three words of Jude’s judgment of the great day — ἐν τῇ ἡμέρᾳ τῆς μεγάλης τῆς κρίσεως — in other cases and another order, and the verb of having left stands in 12:4 in another form. A screen that compares forms in sequence cannot see that. This is its limit, printed.
- 2 Peter 2:4 — run of TWO, ὁ θεὸς, at 9:4 (band 1). Εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους, Against the Greek Old Testament it reaches three — γὰρ ὁ θεὸς — with a band of nine, Genesis 3:5 among them. Its chains (σειραῖς), its gloom (ζόφου) and its Tartarus are in none of these 108 verses; Tartarus is in the papyrus at 20:2, the next study’s range.
- Matthew 22:13 — run of FOUR, band 1 (10:4, him into the darkness). From Matthew’s side the screened Greek Old Testament reaches four as well, with a band of four, Tobit (BA) 14:10 among them. A shared image; the run does not single Enoch out.
- Daniel 7:10 — run of TWO with 14:22. The two words, μυρίαι μυριάδες, ten thousands of ten thousands, stand in the Greek Old Testament only at Daniel 7:10, in both Greek texts (μύριαι μυριάδες), and in no New Testament verse in that form. Against Daniel 7:9 the throne of 14:18–20 measures two.
- Revelation 20:3, Luke 8:31, Romans 10:7 — run of THREE with 9:4: εἰς τὴν ἄβυσσον, into the abyss. All three words stand in the 21 the OCP row carries beyond Swete’s papyrus text. Cut there, each of the three falls to two (into the, and the like). The page’s plainest counter-example: an apparent contact made by an encoding slip.
- 1 Peter 3:19–20; Luke 17:26 and Matthew 24:37 (the days of Noah) — run of TWO each, all of them stock pairs (and to the, of God, the days).
The contrast, for scale. Jude 14 introduces the words of 14–15 with a formula — Προεφήτευσεν δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ Ἑνὼχ λέγων, and Enoch, the seventh from Adam, prophesied of these too, saying. Read as one sentence, Jude 14–15 reaches six consecutive words with the papyrus at 1:9 (band 1 among the 285 Greek Enoch rows); Jude 15 alone reaches four with 13:2, here (band 1), against three with any Greek Old Testament unit. Where Jude names Enoch, the Greek measures; where he does not, it measures one. The page says what each text does and asserts no direction.
3. Genesis 6 — in Greek and in Geʻez.
In Greek, the verses that tell what Genesis 6:1–2 tells share little of its wording in sequence: 6:1 shares two consecutive words with Genesis 6:1 and 6:2 shares three with Genesis 6:2. The deepest Genesis wording stands elsewhere — in the archangels’ report, 9:8, five words with Genesis 6:4, band 1 from both sides; and in Enoch’s commission, 12:4, three with Genesis 6:2, in one Greek Old Testament unit and one Greek Enoch row (by form: 7:1 has the same three words with gynaikes, one letter away, which the screen counts as two; see the codex at 12:4). From Genesis’s side, 6:4’s deepest run against all 285 Greek Enoch rows is that five, at 9:8, band 1.
In Geʻez the same picture, smaller. The 110 rows against all 1,526 rows of the Ethiopic Genesis: 63 share no two consecutive word forms with any Genesis verse, 43 reach two, 4 reach three, nothing reaches four; the median is zero. One of the four threes is 9:8 with Genesis 6:4 (band 1); the other three (10:11, 14:23 and 15:10, with Genesis 50:14, 50:2 and 50:24) are band 1 as well, and none is with a verse of Genesis 6. Against all 1,308 rows of the Geʻez Jubilees: 42 zeros, 64 twos, 3 threes and one four — 12:4 with Jubilees 7:21, and they took wives for themselves, band 1 from both sides; median two. Jubilees 5:1–11, its own account of the Watchers, never runs past two against these chapters, and six of its eleven verses share no two consecutive forms with them.
The Geʻez normalisation, declared (as on the Jubilees pages): words split on the Geʻez divider and on spaces; the full stop and other Ethiopic punctuation removed; every form kept as written — numerals glued to a word stay glued, no prefix is stripped. 0 means no two consecutive forms. Folding the interchangeable letters (ሀ/ሐ/ኀ, ሰ/ሠ, አ/ዐ, ጸ/ፀ) moves one depth against Genesis — 6:1 from zero to two, in those days, with Genesis 21:22 and 38:1, not Genesis 6 — and nothing against Jubilees. The Ethiopic Jubilees and Genesis are themselves translations, and Dillmann’s verse starts here are inferred: every run is a lower bound, and may drift by a clause at 6:6, 12:6, 14:2 and 14:9.
4. Where the witnesses disagree — by reading, not by run.
| verse | Gizeh papyrus | Syncellus | Qumran Aramaic (preserved) | Geʻez | Charles |
|---|---|---|---|---|---|
| 6:2 who saw, who desired | οἱ ἄγγελοι υἱοὶ οὐρανοῦ | ἐγρήγοροι | restored only | መላእክት ፡ ውሉደ ፡ ሰማያት | “the angels, the children of the heaven” |
| 6:6 when, where | no verse | ἐν ταῖς ἡμέραις Ἰάρεδ | ביומי ירד | ውስተ ፡ አርዲስ | “⌈in the days⌉ of Jared” (Jared emended) |
| 7:2 the giants | ἐκ πηχῶν τρισχιλίων | γένη τρία | restored only | ፴፻ ፡ በእመት | “three thousand ells” |
| 9:1 the four | Μιχαὴλ καὶ Οὐριὴλ καὶ Ῥαφαὴλ καὶ Γαβριήλ | not printed (OCR only) | מיכאל ושריא· | ሚካኤል ፡ ወገብርኤል ፡ ወሱርያን ፡ ወኡርያን | “Michael, Uriel, Raphael, and Gabriel” |
| 10:1 sent to Noah | Ἰστραὴλ | Uriel (OCR only; not printed) | — | ለአርስየላልዩር | “Uriel” (emended) |
| 10:12 how long, where | ἑβδομήκοντα γενεὰς εἰς τὰς νάπας | not printed (OCR only) | שבעין | ለ፸ትውልድ ፡ በመትሕተ ፡ አውግረ | “seventy generations in the valleys of the earth” (valleys emended) |
| 14:5 how long | εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος | — | עד כול יומי ע | በኵሉ ፡ መዋዕለ ፡ ዓለም | “for all the days of the world” |
Seven questions, and on each the witnesses split differently. At 6:6 the Aramaic preserves Syncellus’s Jared where the Geʻez has Ardis and the papyrus nothing. At 9:1 the Aramaic has Sariel where the papyrus has Uriel. At 14:5 the Aramaic and the Geʻez read days against the Greek’s generations; at 9:4 all three read generations. At 10:1 the papyrus and the Geʻez give two names; Syncellus, in Swete’s printing (OCR only here), has Uriel, and Charles’s English emends the Ethiopic to Syncellus’s name. No one witness stands with the Aramaic every time, and the page draws no line of descent from any of them.
What this page could not check, what it found broken, and where it is weakest.
This is the section that makes the shelf trustworthy. These chapters stand on four digitisations of four editions of four witnesses, and three of them were found to need a warning while the page was built.
⚠️ Faults found in the corpora while building this page — reported, not fixed:
- The OCP row for Gizeh 9:4 carries 21 words that are not the papyrus’s text. After …unto all the ages. it continues then the Most High commanded the holy archangels, and they bound their leaders and cast them into the abyss until the judgment. Swete’s 1912 printing (OCR on disk) ends the papyrus’s 9:4 at ages and goes straight on to 9:5; the 21 words stand in his apparatus, not in his text. The page prints the row only to that point and measures it both ways: the five-time phrase and every distribution figure are unchanged; the three ‘abyss’ runs of Stage 4 disappear.
- The OCP’s Syncellus differs from Swete’s printed Syncellus in five places of whole words, read against the OCR: at 6:1 it lacks ἐπληθύνθησαν οἱ υἱοὶ τῶν ἀνθρώπων (five words); at 6:2 it lacks and they went astray after them (and runs two words together); at 6:4 it has a πάντες that the papyrus has and Swete’s Syncellus lacks, and at 6:5 lacks a τότε the papyrus has; at 8:3 it has Βαρακιὴλ ἀστρολογίας, the papyrus’s own words, which Swete’s Syncellus lacks. The pattern looks like collation units tagged to the wrong witness; Dindorf’s edition, the OCP’s source, is not held, so the page cannot say which is right. It therefore prints only Syncellus phrases that both copies carry, and its Syncellus word counts are the OCP’s.
- Smaller slips, each read but not corrected: the papyrus row 13:4 carries 13:5 with a stray numeral; 14:8 reads ἐξεπέταπασάν where Swete has exepetasan (flagged by the acquisition’s own check); 13:3 carries a stray accent on kai. A slip like these can only lower a run, never raise one — except the 9:4 tail, which is why it is reported first.
- In the English: Charles’s 13:6 has a dagger that does not pair, so the page does not print it; nine verse numerals the transcription had lost in these chapters were restored from the 1912 scan before this page was built (Versification).
⚠️ What this page could NOT check:
- The critical editions. Black’s Greek (1970), Milik’s Aramaic (1976) and the official Qumran volume, Knibb’s Ethiopic (1978) and Nickelsburg’s commentary are not held. Every reading on this page is a reading of the digitisation named beside it, not of a manuscript.
- The Ethiopic manuscripts. Dillmann’s apparatus is not digitised. When the Geʻez reads Ardis or Arsyalalyur, the page reports Dillmann’s text and cannot say what other Ethiopic copies read.
- The Aramaic’s placement and preservation. The fragments were placed against Charles’s verses by the acquisition’s reading (checked by eye here for the lines quoted), and SQE’s marking of preserved and restored letters is taken as given. The plates were not seen.
- Syncellus beyond 8:4. Swete’s printing shows Syncellus quoting 8:4–10:14 and 15:8–16:1 as well, and the OCR suggests he too has the phrase of 10:3; that Greek is OCR only on this disk, and none of it is printed or counted here. One reading of it is reported in English — Uriel at 10:1 — because Charles’s emendation there rests on it.
- Charles’s notes. Read only from an OCR scan; two sentences are quoted and attributed, his sigla at 10:1 are reported, and nothing else in them was checked.
- Whether any New Testament writer read these chapters. The screen finds verbatim contact. It cannot see allusion, and Jude 6 shows the gap plainly: the image is shared, the run is one.
⚠️ Where this page is weakest:
- The Greek is one codex. Every Greek run on this page is a run of the Gizeh codex as the OCP encodes it — one copy, dated to the sixth century in the provenance record held with it. A different Greek witness would give different numbers; Syncellus, where he survives, already does.
- The Geʻez verse starts are inferred, and three of them in these chapters were disputed.
- The English is Charles’s eclectic reconstruction, not a translation of any one witness: at 6:6, 10:1 and 10:12 it follows the Greek and says so; elsewhere it may follow it silently. It is quoted, never measured.
- The names table pairs by position. Five identifications are made in the prose, on this page’s reading; the rest are left to the reader.
- Dating and provenance are not tested. Nothing on this page rests on a date for these chapters.
Commentaries & studies:
- R. H. Charles, The Book of Enoch or 1 Enoch (Oxford: Clarendon Press, 1912; SPCK reprint 1917).
- A. Dillmann, Liber Henoch aethiopice (Leipzig, 1851).
- H. B. Swete, The Old Testament in Greek, vol. III, 4th ed. (Cambridge, 1912), appendix on Enoch — used here as an OCR check only.
- The Online Critical Pseudepigrapha (I. W. Scott et al.), document 1En, CC BY 4.0.
- Scripta Qumranica Electronica, 4Q201, 4Q202, 4Q204 — transcription by R. G. Kratz, I. Kottsieper and A. Steudel on the basis of the Qumran-Wörterbuch and M. Abegg’s preliminary text, CC BY-SA 4.0.
- J. T. Milik, The Books of Enoch (1976); M. Black, Apocalypsis Henochi Graece (1970); M. A. Knibb, The Ethiopic Book of Enoch (1978); G. W. E. Nickelsburg, 1 Enoch 1 (Hermeneia) — not consulted.
A story Genesis does not tell, a phrase found in three books, and peace given and refused.
Name what you learned, why it matters, and one concrete response.
What should we carry away — and do?
- The verse Charles set beside chapter 10 is not the contact. Jude 6 and these chapters share an image and no two words in sequence. Measure before you say a text quotes another — and when it measures one, say that too.
- One phrase can serve many sentences. Unto all the generations of the age stands in Enoch, in Tobit and in the doxology that closes Ephesians 3. Ephesians uses six words that Greek Jewish texts on this disk also carry, and its own doxology names Christ: to him be glory in the church and in Christ Jesus (Ephesians 3:21). Shared words are not, by themselves, a line of borrowing.
- “The text” of an ancient book is sometimes four texts. At 6:6 the papyrus has no verse, Syncellus and the Aramaic say in the days of Jared, and the Geʻez says onto Ardis. When someone tells you what Enoch says, it is fair to ask which Enoch.
- The church’s view, labelled as such: Pleasant Springs reads these chapters as a Second-Temple witness to how Genesis 6 was being read, not as Scripture. Their account of the origin of evil spirits (15:8–12) is reported here and not adopted.
- One concrete response. The word for peace stands six times in these chapters — promised to the righteous (10:17) and for all the days of the world (11:2), refused to the Watchers and Azael, and refused still after the Watchers asked for forgiveness (13:4–6; 14:4; 16:4). Read Ephesians 2:14–17 this week, where peace is preached to those far off and those near, and thank God for it by name.
1 Enoch 10:22 · to share
Greek (the Gizeh papyrus) · English (Charles)Every Deep Research page traces its passage across the whole sweep — the Old Testament, the Second-Temple world between the testaments (historical witnesses, not Scripture), and the New Testament. Follow the thread:
Pleasant Springs Church — Deep Research
Research method after Michael S. Heiser’s Bible Research Method (examine dictionaries → ancient literature → important words → textual connections → academic publications → share), with the Pleasant Springs “Author & Audience” foundation. Scripture set in the Hebrew, the Greek editions named on each page and the ESV (Old Testament), and the Greek New Testament and the ESV (New Testament), per the practice of Pleasant Springs Church. ⚠️ Status: 1 Enoch is not Scripture for Pleasant Springs and not deuterocanonical; it is filed under Pseudepigrapha & Second Temple and read as a witness. English: R. H. Charles, The Book of Enoch (Oxford, 1912; SPCK reprint 1917), public domain; transcription John Bruno Hare, sacred-texts.com (2004), corrected against scans of the 1912 and 1917 printings. Greek: Codex Panopolitanus (ed. Bouriant 1892) / George Syncellus (ed. Dindorf 1829), as encoded by the Online Critical Pseudepigrapha (I. W. Scott et al.), CC BY 4.0. Ge'ez: A. Dillmann, Liber Henoch aethiopice (1851); digitised by M. Jerabek (Library of Ethiopian Texts, Prague, 1995) and R. HaCohen — used under their non-commercial permission. Copyright Notice : 1995 Library of Ethiopian Texts, created and maintained by Michal Jerabek, Prague. Permission to use, copy, and distribute this text, for any NONCOMMERCIAL purpose is hereby granted without fee, provided that the copyright notice and this permission notice appear in all copies of this text. This text cannot be sold under any circumstances. Aramaic: Scripta Qumranica Electronica, CC BY-SA 4.0, © R. G. Kratz, I. Kottsieper, A. Steudel, after the Qumran-Wörterbuch; preserved letters only. Comparison texts: the SBLGNT; the CATSS morphological Septuagint; the Masoretic text (Miqra according to the Masorah); Dillmann, Octateuchus Aethiopicus (1853–55), digitised by Ran HaCohen, Beta maṣāḥəft, CC BY-SA 4.0; VanderKam’s Geʻez Jubilees (measured, not printed). Italic English not labelled CHARLES is the page’s own gloss. Direction of influence is nowhere asserted.
Scripture quotations marked ESV are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. ESV Text Edition: 2016. Used by permission. All rights reserved. The ESV text may not be quoted in any publication made available to the public by a Creative Commons license, and the ESV may not be translated in whole or in part into any other language. www.esv.org
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